Second post on the importance of the Guru Granth Sahib

While more than 75% of the Dasam Granth is wholly contrary to the teachings of the Gurus, there are some compositions which could well be those of Guru Gobind Singh. In the 1930s and 1940s a committee of prominent scholars looked at these and included them in the Sikh Reyat Maryada in 1945. They are in consonance with the teachings of the Guru Granth Sahib and form part of our daily Nit Nem. The authors of the Dasam Granth have borrowed these teachings and placed them in their Dasam Granth. This does not mean that the Dasam Granth as a whole should be considered to be on a par with the Guru Granth Sahib.

In the opening composition of the Guru Granth Sahib, Guru Nanak emphasies that there is only one Creator who is above all notions of human birth. In contrast, a large part of the Dasam Granth is devoted to the exploits of 24 so-called INCARNATIONS of the Hindu God Vishnu. The Guru Granth Sahib stresses the dignity and complete equality of women, while much of the Dasam Granth is devoted to the denigration of women, often in the crudest of language, which brings us back to my initial posting.

Should Sikhs and Sikh organisations stand idly by when crude attempts are made to give equal credence to the teachings of Dasam Granth and the Guru Granth Sahib, thus distorting Sikh teachings and diluting them with Hindu mythology? The Network of Sikh Organisations (NSO) has already stated its opposition to this attack on our teachings. Encouragingly Sikhs in Canada, Malaysia, the USA and the Akhand Kirtani Jatha have also voiced their concerns.

I again appeal to other UK Sikh organisations so far silent, such as the Sikh Council, the Sikh Federation (and its offshoot the Sikh Network), City Sikhs, Ramgharia Council, Sikh Education and Welfare Association (SEWA), the Sikh Missionary Society, Nishkaam Sevak Jatha and others in the UK and abroad to stand alongside us and use their clout to condemn this attack on our religion.